Reluctance towards Indigenous language

(In context to Jharkhand)

''Languages are precious storehouses of history, experience and culture; a crucial link between the past and the future' ' - Jeanie Bell, Aboriginal Linguist

Language is considered as the cornerstone of culture and the ultimate expression of belonging as it is through language that culture is shared and transmitted. A unique world view is expressed and identity is moulded and recreated. And for the indigenous community language is expressed through prayers, myths, spiritual belief, ceremonies, law, poetry, oratory, or through everyday greetings, conversational styles, humour, ways of speaking to children, or through unique terms for habits, socio-cultural organization and values of the community.

It is sometimes argued that when an indigenous language disappears (when there are no longer any speakers of the language) then the group itself does no longer exist as such which is of course not the case in many instances as of today. There are still indigenous communities who are able to maintain a strong community despite having lost the use of their traditional language and self-awareness as indigenous peoples.

Education is used as an instrument of assimilation in most countries has resulted in the loss of many indigenous languages. There are generations of indigenous people who were taught that their languages are inferior to the national language thus created a negative social stigma of being indigenous as “inferior.” On the other hand, education has also the potential of saving and reviving indigenous languages that are at the brink of extinction as manifested in some countries and territories today. With the empowerment of indigenous movements and recent developments with regards to the recognition of indigenous peoples’ rights at the national and international level, indigenous languages has become an integral aspect of indigenous peoples’ right to culture.

There are 300 to 400 millions indigenous people who speak about 5000 languages in the world wide. And in India there has no major survey done about the count of the tribal languages but it was said that there are more than 270 main dialects spoken. The tribal languages were segregated into three types Dravidian, Sino-Tibetan and Austric. In Jharkhand there are 34 languages or dialects spoken by the tribal groups and non tribal groups. Among the tribal languages 6 have the scripts (Ho, Santhal, Munda, Oroan, Kharia, Bhumij). The Santhali is considered as the official language under 8th schedule.

In order to promote the indigenous language it was made mandatory in the constitution. Under the Indian constitutional mandate under article 350 A, primary education should be imparted in mother tongue. So, the state government is towards the mandate for implementation. The Jharkhand Human resource development had set to implement at the grassroots on indigenous language. It had made compulsory for the teachers to have knowledge of the local language (tribal and non tribal) who were then teaching in Hindi. The students from the government school right from standard I to standard VIII.

The Jharkhand government printed books in five tribal languages for primary school children but failed to appoint teachers on time leading to a wasteful expenditure of Rs 1.05 crore, a CAG report has said. The books were published according to the government’s decision to impart primary education in tribal languages in addition to Hindi in the tribal state. The state’s human resource department had approved printing of books in five tribal languages — Mundari, Kharia and Khuduk in Devnagari script, Santhali in Olchiki script and Ho in Barangchhiti script – for students from Class I to V.

Government neither appointed teachers, who could teach in tribal languages in particular scripts nor these books were made part of the syllabus rendering the cost of printing books wasteful.” Still there is no teacher to teach the language. There has being no recruitment of teachers for the past years. Still in the many areas the teachers were non tribals who do not have the sensitivity towards the indigenous language. Though there are students doing graduate in Indigenous language, but they do not get a space to transfer their knowledge to others.

It is Hindi and English in the primary school which governs. This is the biggest dilemma of the indigenous language that, on one hand it speaks about the promotion and protection of indigenous language and on the other hand it just do not make any appropriate arrangement to make it successful. The government seeks to have bi-lingual education hence, Hindi and English was taught in the primary schools.

The demand for the local language by different groups and a constitutional mandate for the promotion of local language had raised demand for non indigenous language. This is once again is threat to the indigenous language. It can fall into politization by some groups and can completely scarp indigenous language from education. (for instances there were demand for Bengali and Urdu as the second language in Jharkhand) The very word “local language” is not defined properly; it can be the indigenous language or other non indigenous language. In Jharkhand there are non indigenous people residing and they are distributed unevenly all through the area. To advocate for non indigenous language (Bengali and Urdu) is also not wise when we promote to protect the indigenous language.

Again there is another constitutional change going for to have tri-lingual education at the primary education. This will create another kind of confusion in the state as there are many indigenous languages or the local language spoken at different pockets. Suppose if there is Hindi, English and Santhali as the tri-lingual then it might be acceptable in Santhal Pargana but not in Chotanagpur or in Kolhan area. This is because there are fewer or negligible speakers in Kolhan and Chotanagpur area, as the area is dominated by Ho, Mundari, Kurukh speakers. Even in Santhal pargana the indigenous group Paharia and Birhor will be deprive to promote their languages. Again, if Hindi, English and Khorta or panchpargania are considered, then the indigenous language will be deprived. Hence, it is not possible to advocate for any particular indigenous language in the state.

Its is really a threat to the indigenous language if the promotion is not successful through the government, then only Hindi and English will be language for culture expression. Therefore, it is necessary to teach, impart, and promote all the indigenous language of the state. There should be some alternative to promote indigenous language keeping in mind the geo-ethnic specification for instances in Chotanagpur area Mundari and Kurukh to be taught, similarly in Kolhan Ho etc.

The tri-lingual can be a virtual idea in the state of Jharkhand as it gives space for indigenous, national as well as global language. This tri-lingual can be based on the geo-ethnic specification. But, which one to be called as first language, second or third has to be justified. As for the demand from different indigenous groups all over the world, the respective indigenous language has to make as the medium of instruction under the education system. This simply directs Hindi and English are secondary. But, when one reflects to other states the regional language, the respective state language is place first followed by English and Hindi; this is just the reverse in Jharkhand, since it was made to consider Hindi the only language.

How will our education system reserve the indigenous language or whether it will lead to loss? Amidst the global language how these language will able to compete with its naturalness? What is the attitude of the indigenous community to go for protection of their language when there is so much exposure through media and telecommunication in non indigenous language? Not only that when there is demand of global language for capital accumulation. What will be proactive ness by the state government for promotional of the indigenous language. These are the few questions left for debate.
Writer: Jyoti Sonia Dhan

Don't Dissect.............

By Jyoti Sonia Dhan

Many often we come across such statements like ‘Tribal are in transition face’. This meaning to say that, tribal culture is in the transition face. It may amuse someone or it can create curiosity to some. The culture it self is unknown to many. The capitalistic think to be uncivilized, feudalistic think to be lowest earth and the intellectuals are still thinking through the lenses of social development for this community. When a socialist say its in a transition face means they have done much of research and social development done to this community and especially to those who are directly associated with community. The main question lies why this community is only observed and responded to undergoing a change, why it is not the others. Those who had spent years on the social development can express but for new entrants just to repeat what was said by elders. Was it that by saying this , making a research on tribal will search for livelihood to those who speak about the ‘transition’? The concern lies if one makes research and reaches to level of success earning awards and reflects its works by addressing the issues of tribal; and thereby creation of shift in status of tribal situation from vulnerable to better is, worthwhile. But, if an awardee, only glorifies; own work without a shift in status of tribal situation, than it is a danger. They are only Romantizing.

The transition face is seen in almost all the societies with varied cultures. It is also found in the dominate caste, group or community. The tribal being vulnerable is easily highlighted of course being ignored in many times. Are there no transition in the Harijans and Kurmi communities? Are we not seeing the transition in Brahmins? May be there has no research being done; May be they are not ignorant or barely ignorant communities in the social economic development. May be they have adjusted to the changing faces of life by repeated migration of their cultures and values.

In the pace of time things role on smoothly and fast with substances to carry on fitting to the time’s present situation, hence, the culture absorbs few changes and leaves the others. But, the main thing is that it carries basic values each individual community has for the human; the ‘human values’. So is with tribal community.

Secondly, statement ‘where tribal hunt gatherer or they are farmers’. It just ridicule as one is making dissection to this community. As, the time role on things changes some times were focused to changed what one is. So it did tribal from hunter or gatherer to farmers. The examples are innumerable when we say setting up of the big industries, where the community is uprooted from the origin and forced to live what it does not in a real sense where life with values having a realationship with every components in Earth, the forest, animals, birds , reptile ,river, hills and of course humans. Now one can just reflect back to the statement already spoken is that, working towards tribal and making research is a perfect ground for livelihood for some.
So, the concern lies here. An appeal please stop dissecting. If someone is really sensitive towards the community should come and work together for them rather romantizing.

Bal Akhra: A forum of children

By Jyoti Sonia Dhan

Children are still not considered as an entity, as a person, in the society. This is more so politically. And hence, their concerns are invisible, we have yet to understand their totality and articulate all their concern. Children are citizens of today although they are very often looked at as resources for the future.

In the process of future making a process called BAL AKHRA’ (Children Forum) was initiated by Jharkhand Jungle Bachao Andolan JJBA ;( Jharkhand Save the forest Movement); to ensure child rights in forest. “Akhra” is the platform where indigenous community gathers together for community building through dance song or any other message dissemination. So, Bal Akhra is one such platform to addresses the school going children or children of that age group who may not be fortunate enough to receive formal education. Traditionally, the children of the forest dwelling societies start learning about the forest and the wild life at a very early age from their foraging mothers and sisters. They learn how to live in symbiotic relationship with the flora and fauna. They learn about the birds and the bees, the natural relationship between male and female species. From them they imbibe a healthy and balanced notion of sex.

The second state level Bal Akhra Samellan was organized from 30th May 2008 to 2nd June 2008, where around 853 children participated from 8 intervene district were the process of Bal Akhra were initiated. The age group of the children was from 10 years to 17 years in the Bal Akhra. The location of the Samellan was Khutair village in Burmu block of Ranchi district almost 45 kilometers from Ranchi town. It was one of the best locations to organize within the hemisphere of forest within the natural habitat.

FOUR PILLARS OF JJBA
· BAL AKHRA (children forum)
· FOREST PROTECTION COMMMITTEES
· MAHILA SAKAHARITA SAMITIS(women cooperatives)
· GRAM SABHA

The first day started on the day half with registration and cultural dance and song. The actual programme started on the second day with traditional welcome dance and song by the Bal Akhra group from Khutair village. One of the older person from the village Khutair whom was 65 years old was honour to start the programme. The introductory speech was given by a girl from Bal Akhra of Kolebera. She made an appeal to all the children present to protect the forest and come together to save it. The next speech was given by Poonam Marandi female activist from JJBA, about the objective of JJBA and the objective of Bal Akhra. The forest is the life for the forest dwellers and there lies the relationship between them. Being the children from the Bal Akhra it becomes the custodian right to save the forest, this message was clear to the children. The programme started with cultural programme with traditional folk dance; of which songs were sung in the local tribal languages by the children. She presented the report of Bal Akhra progress that, there were 233 Bal Akhra formed across all the districts of the intervention of JJBA. The next speech by Surajmani Bhagat, JJBA activisit who spoke about the women cooperatives (one of the pillars of JJBA) why such samitis of women, women and the young girls migrating to another places for livelihood and there they were subjected to all kinds of violence. Even what Samiti is doing is being deliberated like collection of forest produce, growing of turmeric and selling the packet produce. Such kind of intervention can limit the women moving away from the land. More than that, it gives the message about protection of forest. The next speaker was Amita Tuti, JJBA activist and NEC member of NAFRE from Jharkhand representative. She spoke about the peoples’ movement on the rights of the children. In her speech she also narrated the discriminations and difference between the Government and private schools. She said that education policy should be made such that it provides equal opportunity for all towards developing a just and equitable society. She also said that NAFRE people’s movement is working in 16 states in India with the issue of common school system to establish just and equitable society.

It was clear from the above process that, all the activist tried to disseminate this information about the JJBA’s objective and about its pillars to all the children present there. There was also an appeal to all children to protect their forest their home land. The ‘forest’ is the key word of live, survival, existence which includes collectivism and ethnicity in its unique way.

The next session was children drawing and painting session. The children were asked to draw whatever they like. Most of the drawing describes about nature, tree, forest, rain and water, human settlement and agricultural land. Some pictures describes about the village school. The condition of school, the school is locked, brother and sisters going to school, few describes about the school and drawing with title ‘common school system’. Every drawing has some title on it.

One of the interesting thing that, was found in Bal Akhra Samellan were the small cards were displayed on the walls of the tent which describes about the Adivasi movement in Jharkhand , the dates of the movement , the leader of the movement and reason of the movement. The children were found writing the messages in the cards in their note books. This was an exclusive thing which was not written in subject book of history in the school.

The Bal Akhra from all the operational blocks of JJBA presented the cultural program. Each cultural programme was unique in it self as they varied in language, the dance steps, the motion of the dance steps, the tune of the songs. The drama was played in the local language that, were Ho, Santhali, Mundari, Kurukh and Nagpuri. This was the easiest medium of communication among the children. The drama depicted on different themes about the forest, environment, and the protection of their own life and culture, the school and the irregularity in the school, the teacher’s absence, involved in the other activity, teaching is not teaching in the local language. The education imparted in a public school and that, in a private school.

Some of the themes in broad were:
* Forest, environment and pollution
* Sarhul , Karma and Phagun dance
* On health and corruption
* Environment
* On addiction and superstition
* From owner to servant/ labour
* Globalization and education
* Exploitation
* Protection of forest and environment
* Witch hunting
* Traditional song and dance
The third day started with the cultural programme and children speaking about their region. One of them spoke about the steel factory which is polluting the environment; the gram sabha should take up to protect the forest and environment, witch hunting, and culture.
There was a session involving fun element. The children were taught a revolutionary song with action “mushkile ayaegi anedo sagar mei tufa uthe uthne do, hum darna nahi hume ghabrana nahi, bas age hi chalte jana hay………..” All the children sang together with action in this song.
Next there was a quiz session were 5 groups were divided, the question were related to Jharkhand state which include every aspect history, politics, environment.

In afternoon there were speeches from Alistar Bodra, Puspa Toppo and Sanjay Basu Mallik all were tribal rights activist who spoke about the participation of children in the forest protection. Alistar Boda stress that, this movement by JJBA should not get de-accelerated. All the children should come to give a pace to the process as this is related with their society. He further said, that, all the children to share their experiences what they did in their area and get the strength of being oneness. Whereas, Puspa Toppo added that, all the members of the village that is children, men women and old should come in this movement of JJBA. Sanjay Basu Mallik stressed on the culture of the indigenous community like when we meet we greet ‘Johar’ and in response we get back saying ‘Johar’ from younger and older people. This describes about the equality in the community. Further, he narrated the story about the tribal god “SINGBONGA” and the fight with “ASUR” to save his own people. This story narrates about the protection of the natural resources by “BONGA”. This gave the message whether; the land of “SINGBONGA” is being protected or not or is there is an attack from the Dikus (outsiders). The children have to come up to protect her/his land.
A small booklet was distributed describing about the child rights. This booklet is written in four languages Hindi, Mundari, Santhali and Kuruk. The last three were tribal languages; such initiatives was done so that, the communication will be easier among themselves.

The last session was selection of members of the state committee of Bal akhra. The children from all the blocks of Bal Akhra selected their representatives from the districts and from districts they represented for the state committee. There were 12 representatives for the state committee. The formed committee also reiterated their roles that presently they not only discuss about the education in schools but they also discuss about health, herbs and its use, culture and how to enhance there leadership skills , timely inputs are also provided by the various block coordinators of the movement. Many children also responded they take up plantation programmes also they have participated in many of the dharnas and mass programmes of JJBA. They also collect 5 Rs monthly for their children groups which are used to pay the fees of some children or health purpose of children The roles were later deliberated, since this was the extensive and the first initiatives from JJBA to involve children in forest rights. The newly formed group agreed on some proposals for the group in next few months is as follows:

· 23rd and 24th August state level leadership training of the groups at Ranchi
· Quarterly meeting of the committee at state level
· District level meeting half yearly
· Monthly meeting at block level
· Three Panchayat level meeting annually

Finally, there was monitoring session by JJBA in which all the coordinators as well as the Bal Akhra state committee sat to discuss the initiates by the Bal Akhra. The discussion was on how the children were protecting the forest.

The children from Madhupur block of Deograh district also participate in the Bal Akhra Samellan. It was an exposure visit to the children who also wanted to be part of the JJBA process. The children were internalized by the process and wanted to have such similar process in Madhupur. Though the group was non-tribal group but still they went along with the Bal Akhra process of forest protection, which they can replicated in their own region.

The farewell session was done on the next day early morning on 2nd June and here again with the culture group presenting their dance programme to say goodbye to all the children and reminding to step towards their objectives of Bal Akhra in their area.

Indeed, such process will proceed toward the political conscious building among the children and eventually fight against not being considered as an entity or person. Here, it was fight for indigenous culture and identity. The key word of it is ‘forest’ for all the children living in the proximity of forest.

In the name of development for whom? Concern for indigenous collective

By Jyoti Sonia Dhan

Arcelor Mittal one of the leading industrialists has proposed the site of Torpa Block of Ranchi in Jharkhand for steel plant with capacity of 12 million tones per annum. They proposed to take 12000 Acres of land of Torpa. For land acquisition they had started with the CSR (corporate social responsibility). It is reported that, they will spent USD 300 million dollars on rehabilitation and resettlement. The project name is Green field project.

Mr Remi Boyer VP of ArcelorMittal said that, it is very serious about welfare of the people at the proposed site of the Greenfield project. He added that "We are here to stay and for generations. Indian projects are on the priority list and the company is serious about the welfare of the local population, their ethnic needs and culture. To ensure this, it will invest about USD 300 million on welfare activities in the first phase. This will include the amount spent on R&R and CSR."

He said that the amount will be spent under different heads, including health, development, economic activities, socio culture aspects, education and women empowerment. Once the plant starts operating, the amount spent on CSR will be something in between 1% and 3% of the profits depending on requirements.

It is understood that, CSR is only there to acquire land. Where, the inhabitants of the land will reside ; what livelihood they will have , these are the question that, has to be answered. These industries will only absorb the skilled laboureres and right now these are not available in the area. Even if they setup ITI institue how many local people will be abosorb in the plant.

The data spelt by Asem Srivastav an emiment economics and researcher said that , TATA during its early periods had 85000 laboureers in its units and its annual turn over was more than to 4.5 Crores. But, at the present day they have 45000 labourers and the annual turn over is more than 12 Crores. ( the figures might differ) . Its clears about the development process whether is absorptive or evacuative.

As far as social responsibility ,it is fine to do as the area needs social welfare but to uproot them from their land is leading them to poverty and migrate to another area for livelihood. The agriculturalist will be left to do nothing then to become the daily wage labourer.

The alternative has to be supported may be the small scale industries which will absorb the local youths by not leading them to jobless; parrallel with the traditional economic practices.

How much it is right to say about the people who will be benfitted from such giant project. The middle class are ones who will be more benefitted besides the company owner, whether to be an emigrant or an local person with good educational qualification. These middle class will also include the people from Indigenous community including the Urban Indigenous proceeding towards individual progress in life and one cannot stop them as its concern their bread and butter. One cannot stop them as its also a struggle for competency in all sector.

It is really conflicting as on one hand you have the indigenous being uprooted from their native home land and on the other hand you have the indigenous in those plant for their progress in life proving their competency.

The examples were lying with all the big companies like TATA steel , BSL,HEC in Jharkhand etc. but, when we are concern about the indigenous identity such development activity cannot be promoted in a wholistic manner.

The question still lies among the qualified indigenous both rural and urban, a more specific to urban indigenous how they will respond to such initatives, how they will look into the social responsibility and progress in life. As far as social is concern they have the near and dear ones who will be uprooted and on other hand they have the individual progress in live. The group is opportunistic and many question still continous with ongoing discussion.

There it lies a big concern for the indigenous to the notice the urban indigenous how much sensitive they are to such issues. Along with it how much sensitization is there , when we are fighting for indigenous right whether to be land and culture.

Really it’s a big concern for indigenous collective when development word is spelt by big giant like TATA and MITTAL.

Few facts of gender inequality in indigenous community

By Jyoti Sonia Dhan

“Indigenous societies in India are showing an increasing tendency towards growing inequality in gender relations. This is more pronounced in societies that have integrated with mainstream Indian society." Sanjay Basu Mallik; Gender relations and witches among the indigenous communities of Jharkhand, India.

This gender differences will remain till it reaches to the apex fused and busted, eventually, coming to equilibrium stage. (Equilibrium really?) The capitalism and cat race for power will always there to push and pull either of the sex to go up and down.

A society where one can view the clouds of equilibrium in sexes was about indigenous society, where always the collectivism lies. Both the sexes stand equally, responsible for the household and to the community. The parameters that, we look into were right to decide or right in decision making first in the household then in the community. The decision making in the social activity, decisions in the economic activity went parallel and equally with both the sexes. In respect to the village context, village is a family unit on whole, so all the responsibility were shared among the members of the family , whether to be sowing the fields, repairing the roofs or arrangement of child birth to marriage ceremony, all were done by the villagers ( a family).

In this spirit of the collectivism, the land is not fragmented into individual household share. The land, forest and all the natural resources were shared by the collective of the village. But, when we speak about the resources as a whole it is said to be of collective ownership. But, the British Government put the seed of fragmentation, division in this collectivism through the individual ownership of the land, so that, they (Britisher) can have access to those lands which were under the collective group. Here, begins the crisis and struggle of the land not only between the individuals of the collective but between the household.

The right to property entitlement was there among the different sub groups of the indigenous community. For instances, I could narrate about Santhal indigenous subgroups, a share is given to the female member during the ceremony “Tamen Jom”, where she can have right over the land for her sustenance. So, as the other sub groups Kharia, Oraon, Ho and Munda etc have the access to the right to the property to the female member .This was limited to singles females only.

Inspite, of all these, we still hear news of the patriarchy influences in the villages in form of witch hunting or witch in the village. You can hear stories about the witches in particular family (mother or daughter in law expertise in this art) and therefore, other families do not easily mix up with them. The question lies why a Mother or Daughter in law, we never hear men, even though we hear, it’s like moon in grey clouds. This is something of social boycotting to an individual family member thereby, to the family.

The women in the villages were inheritance with some knowledge of healing or curing a human being through the medicinal herbs. This knowledge was passed on to the next generation by the elderly women member in the family. This has been passed on to the female members only not to the male member therefore; the access of information was limited to female.

Here, the fight of knowledge creates the nomenclature of WITCH. During the research women founded many herbs which cures and many which kills a human being. So, when it comes to kills it is therefore, an evil deed, so the WITCH was strongly described. As, it was already narrated that, the male members do not have access to this knowledge, so there is a gap which somewhere moves towards the subjugation of women. This subjugation finally, resulted to violence on women mentally and physically in a grave manner. One should notice the witch hunters were more of females than finger counting males.

Ranchi - Ramani Devi was badly tortured after being branded a witch. But despite the scars in her body, the survivor is fighting back for hundreds of vulnerable women.
Ramani Devi, 45, is leading a programme all over Jharkhand through 'Nukkad Nataks' (street plays) to raise awareness about the practice and thus save many others who might meet a fate worse than her own.
'I simply do not want repetition of what I had to face. It is all because of superstitious beliefs and nothing else,' says Ramani. Recalling the trauma she faced, Ramani narrates: 'I was tortured and forced to eat human excreta just because I was branded a witch by the ojhas (witch doctors).'Today Ramani is not alone in the fight.
Vaisakhi, another survivor, says: 'It is a blot on our society. We have to face such inhuman torture even in this 21st century. It is a shame that when women have reached space, we are subjected to such horror.' Vaisakhi, in her 50s, had also been brutally beaten up by a villager, who branded her a witch. There are scores of women who have been branded witch by villagers and tortured. Many were killed, sometimes by beheading or dismembering their limbs.
Many like Ramani Devi are forced to drink urine or consume human excreta. Some are ostracized and thrown out of their villages. 'When these women tell the gory acts and inhuman things they were subjected to, people can feel it. They succeed in pulling a good number of crowds,' says Vasvi, a social worker engaged with Free Legal Aid Committee (FLAC), an NGO that organizes the street plays and works to spread awareness against witch killings.
'Witch killing follows a rising graph if we look at the figures,' says Ajoy Kumar, director of FLAC.
In 1991-2000, a total of 522 people, mostly women, were killed after they were branded witches. We don't have the exact figure of killing since then,' Kumar says. According to the crime branch of the Jharkhand police, however, 190 witch killings were reported in the past five years. 'Only an awareness programme can curb it,' says Kumar. The street plays try to create awareness at different levels. It first tries to inform people about the reality and scientific aspects of witchcraft. It also tries to educate the people about legal aspects and how courts could punish the perpetrators. The Prevention of Witch Practices Act was formulated in 1999 to curb the menace, but in most of the cases the witch doctors went scot-free. 'The arrested people rarely name the witch doctors fearing their wrath,' says a police official with the Criminal Investigation Department. 'Even the conviction rate is a low 15 percent.'

With respect to the property entitlement to the female members, land right was now limited. The historical evidence narrated many times were about the immigration of non-indigenous people and viewing the resources they hold, which actually needs for their settlement to the new land. They found the liberation of women folk in the community and their ownership in the collective resources; this created a strategy to access those resources. They influence the women to get marry with them or fix them in a situation where she cannot give a second thought of marrying other, thereby, access to land she has. This created the social obligation to the women to have right to the property. This was done to save the resources getting into the non-indigenous hands. It was all true that, women got exploited in the hands of the non-indigenous people. It was also true about obligation to save women from getting married other than the community. Still now we find the same thought of restriction in the community towards women.

What that is narrated is true and some kind of social restriction can save a society. But, is that the social restriction is only to the women? What will we say to the people (males) who sell their property to non –indigenous? What will we say a person marrying a non-indigenous? How far the person marrying non-indigenous women follows the culture of indigenous? The most important thing why there is no socialization process among the young girls in the family till she is to the marriage age about the land which belong to the indigenous group and the land have to be save for the indigenous people.
The history always narrate about the women is not in place so such normalization was done but, what we will say to the men who actually sold their share to non-indigenous. HERE, THE QUESTION IS NOT OF THE PROPERTY RIGHT TO BE GIVEN OR NOT BUT, TO ADDRESS THAT, IT IS NOT ALWAYS THE WOMEN RESPONSIBLE.

In the present scenario, the effects of the globalization creating indigenous people to shift from community concern to individual concern. The “status” words govern the society. Exposure to the outside world started to reduce space for the women in the community. This reduction of space of the women is invisible in the present times may be likely to seen 100 years move clearly among the indigenous. Here, I will speak about the urbanites and semi urbanites indigenous people. The generation which had migrated to cities and town for better livelihood had been constantly being influence by the non-indigenous. This group was the middle class group who was educated and wanted to grow in different spheres of the sectors. This group is constantly being exposed to outside world. Here, it does not mean that one should not interact but, how the community is keeping with culture of the outsiders.

First, it comes with the identity how to introduce ourselves when asked what your caste is? In indigenous community there is no feudalistic structure for caste definition; there are different sub groups residing in different geographical location and interacting peacefully among themselves. So, when describing about caste, so what they will be defined a tribal meaning coming from backward community. Here, inferiority complex is being created. Secondly, comes with the household chores it’s a women’s job, this was much influence with the urban thought. Thirdly, women who hold a job or service are more preferred as the soul mates. This area has two faces; some area women are preferred as qualified housewives while somewhere holding a profession. There have being instances about issue of marriages in the small pockets but found across. An incidence where there is no choices for a girl if a parents search a groom who is much elder to her say to 10-15 years old and she is still studying; reason for giving a daughter is person had a secured job. This kind of incidence is found more across the urban region. Now, the question arises from where these thoughts have emerged, it was not there in the collective indigenous group. Though the indigenous were question by the non indigenous why you people gather in a collective. The right to take decision on which subject the girl will purse totally relates with the marriage proposal because, she has to fit into the in-laws norm. Again the question arises from where these cultures come? The individual life in the urban has eventually placed an individual indigenous to move in this manner.
Nevertheless, the pomp and show in the marriage ceremony, better position in better department were the symbols of the status which is gradually governing the indigenous urbanites. Fourthly, regret of having a girl child. Since, the girl child is considered not confident enough with outside chores of household. This issue is alarming and is creating threat.

The above statement is bitter to digest because this on a whole has not influence a women’s life largely; but the shift is on going may be after a decade these comments may be visible clearly. And these were my individual view and observation as being part of urban indigenous.

The young urbanities describe the indigenous society on the parameters of the theories they study in the books but not through the past culture. The empowerment of the women they find is through economic empowerment aint it was true that, women already had economically stake hold in house , since the genesis.
Some blame the globalization for the cultural extinction where some believe in the economic growth there by proving their identity as an indigenous. But, some where in the struggle, the woman is left to lost. This lost comes from the notation the challenges she has to make. It is really not understood what make women to fall under the challenge in an indigenous society. Is it the economic empowerment or leading to subjugation in the society?

Now, where do we (indigenous) find ourselves is a question to answer and were women stand? One cannot deny the patriarchy from the world so do to this community. Still this community is a progressive because its women have space in the society. But, fears are not far away to wash away these values.

Struggle for land rights:Acquaintance with the Bhumi Raksha Sangarsh Samiti;Asanboni: East Singhbhum;JHK

By Jyoti Sonia Dhan

The region Greater Singhbhum is an eye for the industrialist since, the British times. The TATA’s had captured the natural forest and the lands of the indigenous people before the CNT Act (Chotanagpur Tenancy Act) was passed. Since, then the region had been the self interest of the money minded. Nevertheless, with the uranium mines at Jadugora, Mosabani, Rakha mines all the focuses has come to exploit the natural resources of the area. The result gave industrial profit but zero money to the inhabitants of the area. The people who gave their land were in the pathetic condition with no livelihood. The land that, they had sold were 2/- rupees per acres. The condition of landless leads to poverty and migrate to the other places for food.
Slowly, this realization has arisen among the different community. They now understand that, if there is land there is existence and sustainable source of food. But, if one is abandon from the land, then there is no food no life. With such objectives, Bhumi Rakhsha Sangarsh Samiti is organized.

With the name its self it, it tells struggle for the protection of the land, the Bhumi Raksha Sangarsh Samiti was formed in 2005. They had organized themselves within 12 panchayats and had been fighting for their land from JINDAL. The JINDAL wanted to set up steel factory and a thermal power unit in Asanboni area. The Jindal tried to mobilize the pradhan to give land. The CO of the area came with manager for survey and they spoke to the villagers. But the villagers just denied to any favour. They made them under arrest in the village till evening. The different political parties approached some spoke in favour of jindal and some wanted to take the group into their interest of vote bank. All these outsiders process were scraped by the sangathan, because they knew the reason behind it.

The Sangathan has the strong believe that, they will not give the land at any cost. If they have the land, they have everything but no land then they are death. They believe in the ideology that, whoever comes to support the cause are welcomed but, the leadership is of theirs own. The winning attitude is found among them but, they had to keep on watch eye of the happenings around them.

They have the active cadre of 500 people including men and women. Each village has two representatives to give it representation in the sangathan. There are 55 total members in the core decision making unit. As for the women representation it is absent. The women are there in the lead to protest but, when talking about the decision maker they are not there. Though, the decisions are taken collective by all the members but, the women we can hardly see.

The interesting aspect that is seen within the sangathan was that they reside beside the Subarnarekha River. So, they demanded from the government to provide the irrigation facility so that they can produce crops for their sustenance source of the food. They can produce buffer crop to be marketed, if the irrigation facility is given. This shows that, they understand the value of the land and mere compensation given by the company will not lead a prosperous life in future, even for the next generation.

The Sangathan is not acquainted about NGO and they don’t understand what organization is, so for Pariyavaran Chetna Kendra (PCK), Potka;East Singhbhum,Jharkhand it has been different strategy to meet them. They had introduced themselves, as the member from Gaon Ganrajya: a people’s organization, (being actively involved in it) and thus were able to make their presence there. There has been lot of effort by Mr. Kumar Chand Mardi (project holder of PCK) to organize and to fight with Jindal Company. There were discussions to protect of being hijacked by the political parties.

The consistence struggle will only lead to rid the Jindal from their lands. And this is still going on. The only way to win they see is to become a watch dog about the movements of the capitalistic forces who is in continuous efforts to snatch the beautiful fragrance of the land.